The Marcos and Adina Katz YUTORAH IN PRINT 5781

For The Love Of Life Rabbi Dr. Norman Lamm z”l (Originally delivered March 19, 1960)

ne of the least understood portions of the entire us so that at the very least we might better appreciate the is that dealing with the laws of tumah and Divine wisdom which inheres in every word of Torah. taharah, ritual impurity and the cleansing from Our Torah is a Torah of life. It teaches us to love life, Othat state of impurity. In most cases, these laws no longer to cherish it, to enhance it. It is called Torat chayyim, apply today. An example might be that of which we read the law of life, and is referred to as Etz chayyim hi la- in today’s Parshat , concerning the purification of machazikim bah, a tree of life to those who support it. Its one who had been defiled by coming into contact with purpose is ve’chai ba-hem--that we attain life through the a corpse. These laws do not apply, because the principal commandments written therein. G-d’s greatest gift to man effect of tumah is that the person who becomes tamei, above all is: life. unclean, may not enter the sanctuary or eat of the flesh of a And in order to ensure this emphasis in life, in order to , a sacrifice, such as the Korban Pesach. Since today secure this affirmation of the principle of life, the Torah we no longer have a temple, nor do we have any sacrifices, negatively bids us to keep away from death. Thus while hence most forms of tumah are no longer in effect, except the religions of the ancient world had their spend for the one kind where the law deals with that sort of most of their time in ministrations to the dead, our Torah tumah which has consequences for domestic life as well. gave our priests, our Kohanim, instructions to do the exact These laws of tumah are sorely misunderstood. Some reverse: Le-nefesh lo yitama b’amav, he may not defile people who read the Bible only superficially have come himself by contact with any dead, except for certain very to the conclusion that they are merely guides to hygiene, close relatives. Thus too, G-d originally forbade man to and that hence they have no deeper spiritual meaning and destroy animal life even for the purpose of food. Few of us are totally irrelevant in this age of scientific prophylaxis. may realize that by Divine decree Adam was a vegetarian, Others have imagined that they are a form of Jewish for only later, to the children of Noah, did G-d grant the magical taboo. concession allowing them to partake of animal flesh. Thus What does our tradition teach us about the meaning too, the principle of takes precedence over of the laws of tumah and tahara? Generally, all commandments save three, and whenever there is a discourages probing too deeply into the meaning or reason danger to life all commandments except these three are for these commandments. Especially with regard to the ignored. laws of Parah Adumah which we read of in today’s Parshat In order to express powerfully this love of life, this Parah, our tradition teaches us that this ritual must forever abhorrence of death, we have the laws of tumah. Almost remain a mystery, and the secret of the must for all these laws, in all their various forms and in all their all eternity remain concealed from the inquisitive eyes of ramifications, remind us of this principle of love of life. Our human reason. Nevertheless, while we shall not presume to portion deals with the defilement that comes from direct discover Divine intention, I do want to share with you what contact with a dead body or a dead organ. Such a person I recently heard in the name of a great rabbi of our century, is declared tamei--unclean. There is the tumat tzaraat, the the Kovner Rav, an explanation which makes the laws of state of uncleanliness of the leper. For the leper is one more meaningful and more relevant to on whom patches of skin, a part of his body, have died.

YUTORAH IN PRINT • A PROJECT OF YESHIVA Chukat 5781 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE 1 Download thousands of audio shiurim and articles at www.yutorah.org Hence--tumah. There is tumat and tumat : In resurgence of life. And after the Jew drinks water he recites certain cases, the one natural and the other pathological, the blessing of Boreh Nefashot, in which we praise G-d for when certain issues flow from the human body, then too, creating many souls and for their needs providing a world, the Torah declares a state of tumah, for here there is a loss le’hachayot bahem nefesh kol chai, with which to keep by the human body, in one case the female and in one case alive the soul of every human being. Water, thus, is the the male, of the potential for a life, of that physiological symbol of life. substance from which life, under other circumstances, Tevillah be’mayim, therefore, represents the love of life. could have been created. When this vital matter is lost, It is a rededication to life. The most appropriate way of when the potential for life is wasted--there is a state of ridding oneself of tumah, of the state of having been too tumah. close to death, is that of immersion in water. Taharah is the So that the major guiding principle of the laws of tumah process that reverses tumah. We triumph over death by a is: the love for life, negatively expressed as an abhorrence greater dedication to life. Whether our brush with death and detestation of death. When the Jew has contact with came through tumat met or tumat tzaraat or tamat niddah, death in any of the ways discussed, he is tamei, and as such or tumat zav, the way of taharah is by washing one’s self he may neither enter the temple nor eat of the sacrificial with the very symbol of life itself, with water. Therefore, flesh until the state of tumah has been replaced by taharah- too, the Gentile who wishes to become a Jew, a Ger, is also -a state of purity and ritual cleanliness. required to perform tevillah be’mayim: this symbolizes his How does one achieve this taharah? There are different rebirth as a Jew, he begins life all over again as he emerges details for each case. Thus in the case of tumat met, from the waters of proselytization. defilement by direct contact with death as we read of it in It is interesting to point out that in prescribing water as a today’s Parshat Parah, there is required the ritual of the red form of taharah, the Halakhah specify that not all kinds of heifer, the Parah Adumah. In the case of tumat tzaraat, the water are valid for this purpose. Only the waters of a well or uncleanliness that inheres in leprosy, there is another set naturally gathered pool, a ma’ayan or mikvah, are sufficient of regulations. The other forms of tumah have additional for the purpose of the process of taharah. But water that is requirements in order to achieve taharah. But common to artificially gathered into one place, called mayim she’uvim, every one of them, integral in the very heart of the process is not valid for taharah. What is the reason for this? When of taharah is tevillah be’mayim--the immersion of one’s self a person is tamei, he or she must achieve purification or in water. Any man and any woman who is tamei, achieves taharah only in a natural stream or pool, because that water taharah through water. symbolizes life, and only G-d, the Creator of Nature, is the Why water? Because water above all is the symbol Author of life. Man, despite his conquest over nature, is not of life. It is the most universal substance without which the author of life. When we eschew mayim she’uvim and life is impossible. An ancient Greek pagan philosopher, insist upon ma’ayan or mikvah, we reaffirm not only our Thales, was led by his observations to maintain that love for life, but our belief that only G-d is the master over water is the primordial substance from which all else life, and that man cannot be trusted with control over this was created. Earlier than him, and with greater scientific most precious gift of G-d to man. accuracy, our Torah declared that in the beginning G-d We do not need a Schweitzer, noble a person as he is, to created heaven and earth and the earth was filled with teach us reverence for life. Our Torah taught the love for water. Contemporary astronomers gazing through their life 3000 years earlier. And where Jews have practiced these telescopes at some distant planet or other celestial body, laws in the days of the temple, and those laws which remain when they want to know if on that planet or body life is which are applicable today, they have known and practiced possible, will first investigate the content of water in its this love for life. atmosphere. The greatest part of our own bodies is made What a pity that there are those of our fellow Jews up of water. And when we pray for water in our Shemoneh whose only connection with the is: Yizkor or Esrei, we do so in connection with life: the prayer Mashiv Kaddish, those mitzvot which are related to death and ha-ruach u-morid ha-geshem, asking G-d for water mourning. What a pity that they have such a distorted from the heavens, or rain, is recited in the middle of the view of Judaism, that they probably are led to believe that blessing of techiyat ha-metim, the blessing of life and the Judaism’s face is one of mourning and a somber mask that

YUTORAH IN PRINT • A PROJECT OF YESHIVA 2 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE Chukat 5781 Download thousands of audio shiurim and articles at www.yutorah.org reminds one of death. How terrible that they never come sunlight of G-d’s favor. Even in this metaphorical sense, to the understanding that Judaism is a religion of life, and Ezekiel pictures the process of purification as one of that the observant Jew is one filled with the love of life. cleansing by living waters (Ezekiel XXXVI:25-29): “For For our Torah is based on life, not only in the physical I will take you from among the nations and gather you sense as we have outlined above, but also in the ethical out of all the countries and will bring you into your own sense. Our tradition has declared that the righteous even land. And will sprinkle clean water upon you and ye shall after they are dead, are called alive. And the wicked even be clean; from all your uncleannesses, and from all your whilst they walk--or better stalk--the earth, are called dead. idols, will I cleanse you. A new heart also will I give you, For life or death is not so much a matter of biology, as a and a new spirit will I put within you; And I will take away matter of how close or how distant one is from the Source the stony heart of your flesh, and I will give you a heart of of all life. flesh.” And tumah and taharah, purity and impurity are to be And what is to be the result in purity? --The understood not only in a physical and ethical sense, but reappearance of that great historic drama of love between even in the moral and national sense. The prophet Ezekiel G-d and Israel: “And ye shall dwell in the land that I gave to in our Haftorah of this morning is the one who sees exile your fathers; and ye shall be My people, and I will be your as a state of being enclosed, metaphorically speaking, G-d.” in a giant tomb. Exile is therefore impurity itself. And For this, too, Ezekiel taught us: Only when there is love redemption is a process of purification. To be redeemed of life, can there be a life of love. means to emerge from the tomb of purity into the pure Read more at www.yu.edu/about/lamm-heritage. The Thirst Rabbi Joshua (The Hoffer) Hoffman z”l

his week’s parsha begins with the laws of the lasted for many years. The Parah Adumah, thus, had a Parah Adumah, also known as the Red Heifer. long-term purifying effect on the Jewish people. In the Immediately following this section, the Torah same way, he writes, the death of a tzadik has a long- Trecords the death of , shortly before the nation term purifying effect on the Jewish nation. This answer, enters the Holy Land. Actually, the laws of the Parah however, does not explain the significance of the Parah Adumah had been given long before the death of Adumah for the specific atoning effect of the death of Miriam, during the second year that the nation was in the Miriam, which is something that R. Shneur Zalman does wilderness, and this prompted the midrash to ask why address in his answer. her death is placed, in the Torah, next to the laws of the Although R. Shneur Zalman’s answer is suffused with Parah Adumah. The juxtaposition, answers the midrash, the intricacies of kabbalah, there are some points which teaches us that just as the korbanos - the sacrifices in the can be gleaned from it which can have meaning for us on mishkan - bring atonement, so, too, does the death of the a more basic level. R. Shneur Zalman refers to the divine righteous bring atonement. Rav Shneur Zalman of Liadi, effluence, symbolized as water, that comes to the world the first Lubavitcher Rebbe, asks, in his Iggeres HaKodesh, as a result of the actions of a tzadik - a righteous person, chapter 28, why this lesson is taught in regard to the Red and then refers to a midrash in Yalkut Shimoni in parshas Heifer. Granted, he says, that it is called ‘chatas’ - or a sin , which phrases the lesson of the juxtaposition ofering - still though, it is brought outside of the mishkan. differently from the midrash we quoted previously. The Why don’t we learn this lesson in connection with a Yalkut there says that just as the waters of the chatas, more standard chatas, which is brought on the altar in the consisting of a mixture of ashes from the burned Parah mishkan? This question is also asked by Rabbi Zalman Adumah mixed with water drawn specifically for this Sorotzkin, in his commentary Oznayim LeTorah. He process, bring atonement, through being sprinkled on the answers that each time a Parah Adumah was prepared, impure person, so too does the death of the righteous bring some of the ashes produced and used in the purification atonement. Thus, the emphasis in the atonement process process were preserved, as prescribed by the Torah, and of the Parah Adumah that is relevant to the lesson we learn

YUTORAH IN PRINT • A PROJECT OF YESHIVA Chukat 5781 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE 3 Download thousands of audio shiurim and articles at www.yutorah.org from its juxtaposition to the death of Miriam is focused mercy, the attribute of truth. This attribute, the Ramban is on the function of water. As we shall, see, this has special saying, is called ‘bakol’, and it is referred to by the rabbis as meaning in regard to Miriam and her importance for the Avrohom’s daughter because it is a feminine trait. Women, Jewish nation. said Rav Aharon, are able to find truth and meaning in The rabbis tell us that the water supply - a well - of the everything that happens in life, even in seemingly trivial Israelite nation during its sojourn in the wilderness came things. The Torah is telling us that Avrohom was blessed through the merit of Miriam. After her death, this source with this trait, as well. We can perhaps speculate that he was gone for a short time, and for this reason the people learned this trait from Sarah. complained to Moshe about their thirst. Rabbi Shlomo Miriam, too, had a sense for the importance of everyday Ephraim of Lunshitz, in his commentary Keli Yakar, points things, as we can see from the way in which she cared out that the reason for the temporary loss of water was for her younger brother Moshe in his infancy. Keli Yakar due to the fact that the people did not eulogize Miriam points out that she was constantly doing acts of chesed properly. Part of the idea behind the atonement effected - kindness - for people, and that is why water - which in by the death of the righteous is that through their death, kabbalah is referred to as chesed, as elaborated upon by we come to assess their influence on us, and in this way R. Shneur Zalman in his exposition - was given through we make their teachings and example more relevant in her merit. Perhaps we can add that her understanding of our lives than they were even during their lifetime. When the importance of small, seemingly insignificant details this assessment is not made, the opposite effect occurs, in life kept her attuned to needs that would otherwise be and we lose whatever residual benefit that remained from neglected, and led her to do the acts of chesed she was them. Rav Yosef Dov Soloveitchik, of blessed memory, has known for. This constant awareness of the small, everyday pointed out that water is one of the everyday things in our things in life should, ultimately, direct our attention to lives that we take for granted. When one stops to think, God, Who is the ultimate supplier of our needs. When however, he realizes that life would not be possible without Miriam died, the people should have eulogized her, and water, and we need to be cognizant of our debt to God learned from this important trait that she exemplified, and for constantly supplying us with the water we need. It was thus drawn closer to God. In this way, her death would through Miriam’s righteousness that the people merited have brought atonement. We still need to understand, receiving their water supply from God during their time in however, the connection between the Parah Adumah, the wilderness, and they needed to reflect on this fact upon specifically, and the lesson we learn from Miriam. I believe her death. Their failure to do so led to their loss of that that we can understand this connection by referring to supply. Why, however, was it Miriam who had this merit? another teaching of Rav Yosef Dov Soloveitchik. A sensitivity to the importance of everyday things, as The of Parah Adumah is classified by the rabbis we have shown from Rabbi Soloveitchik, reminds us of as the ultimate example of a chok, a law whose reason is God’s constant providence. Rav Aharon Soloveitchick, of not readily understood by the human mind. What is the blessed memory, often pointed out that it is a characteristic mystery of the Parah Adumah, that has perplexed even feminine trait to be able to find a deeper meaning in all that the wisest of people over the generations? Usually, this occurs in one’s life. The Torah tells us, in parshas Chayei mystery is explained as coming from the paradoxical law Sarah, that God blessed Avrohom ‘bakol’ - with everything that on the one hand the Red Heifer purifies those people (Bereishis 20:1). A number of explanations are given by upon whom its watery ashes are sprinkled, while on the the rabbis for this expression, some of which are cited by other hand it causes those involved in its preparation to the Ramban in his commentary. One of these opinions is become impure. Alternatively, some see the mystery in that Avrohom had a daughter whose name was ‘ba-kol.’ The the fact that this korban is brought outside of the Temple, Ramban explains this to mean that the word ‘ba-kol’ refers even though such a practice is forbidden in regard to other to the eighth of God’s midos, or traits. Although kabbalistic korbanos. Rav Soloveichik, however, (see Man of Faith in commentators on the Ramban say that he is referring to the Modern World : Reflections of the Rav, Volume Two, one of the sefiros, or divine emanations, Rav Aharon said pps. 100-116), thought that the mystery lay elsewhere. he was referring to the eighth of God’s thirteen attributes of The Parah Adumah, he explained, purifies people who had

YUTORAH IN PRINT • A PROJECT OF YESHIVA 4 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE Chukat 5781 Download thousands of audio shiurim and articles at www.yutorah.org become impure through contact with a human corpse. a sense of the immortality of the soul and a meaning to our Thus, it was the mystery of death itself, as symbolized by existence, despite the fact that we all, ultimately, must die, the procedure of the Parah Adumah, that so mystified is what helps purify man after contact with a corpse, or, in a people over the generations. Man cannot make peace with wider sense, a sense of his own mortality. the fact that he eventually has to die, and he needs divine Based on Rav Soloveitchik’s analysis, we can now help in order to function with this awareness. This need understand the juxtaposition of the death of Miriam for divine assistance is symbolized by the fact that whereas to the mitzvah of Parah Adumah. Just as the mitzvah in all other purification processes one need merely enter of Parah Adumah directs our attention to God, in our into a mikvah to become pure, when it comes to the Parah attempt to find meaning in life despite the reality of our Adumah, there is, in addition, a need for a sprinkling mortality, so too, did Miriam, as the one through whom process. The difference here is that while a person is able we merited to have water in the wilderness, direct our to enter the mikvah on his own, he needs another entity to thoughts to God, Who supplies us with all our everyday sprinkle water upon him.While man must make his own needs. An assessment of Miriam’s role in teaching us to effort to grapple with death, as symbolized by the need to have a constant awareness of God in our lives, on a more immerse himself in the mikvah, says Rav Soloveitchik, it is mundane level, then, would have an effect similar to that God Who sprinkles the purification waters upon him - as of the Red Heifer, which forces us to rely upon God on a the prophet tells us. “And I will sprinkle pure waters upon more spiritual level, assuring us that our lives have ultimate you” (Yechezkel 36:25) - helping us deal with our own meaning. mortality. An awareness of God’s presence, which gives us The True Purpose of Suffering Rabbi Assaf Bednarsh (Transcribed and adapted from a shiur given at the Gruss Kollel in Yerushalayim)

t the end of this week’s Parsha, we have a story the same from an ultimate, divine perspective. And it’s a where Hashem sent a plague of snakes—ha- big challenge. It’s not so hard to say this when you read this nechashim ha-serafim. It was an eis tzara, until in the Torah. However, when people find themselves in MosheA davened. Hashem responded to Moshe’s tefilah by difficult situations that are very challenging, very hard to telling him to make a copper snake, put it up on a pole, and handle and understand—it is tough for them to see that it’s display it in front of the people. And whoever was suffering all just two sides of the same coin. It’s all from Hashem and from a snake bite would look at it and be healed. So, the intended for the ultimate good. It’s not an easy thing. But obvious question here is: Why did Hashem make the very if you can figure out how to take every situation and seek same thing that caused the problem in the first place to out its positive intent—the toeles of this difficulty hidden be the source of healing? Rav Chaim Shmuelewitz sees within the Divine plan—and hopefully realize, as the a philosophical yesod here. He suggests that the reason Nefesh Ha-Chayim says (and this is a really pashut idea), for this similarity between the problem and the solution that if someone is in eis tzara and they properly use their is to show that there are not two gods in the world—the tzara—to improve and bring out the positive that Hashem opposing forces of the god of good and the god of evil. intended—that is the best strategy. Since their tzara has No. Everything is from Hashem! Everything is for a accomplished its purpose, it will no longer have a reason purpose! Everything is to accomplish something. Even the to continue. And if we do that, be’ezras Hashem, we will seemingly bad things that are difficult for us to understand be zoche to see in the end only the yeshuos and everything are also for the ultimate good. And that’s what Hashem is going smoothly. telling Moshe: Make the snake of the healing that looks like the snakes of the plague to show that even though it seems to us right now that there’s good and there’s evil, there’s din, and there’s rachamim, ultimately, everything is purposeful. Everything is good in the end, and both sides are exactly

YUTORAH IN PRINT • A PROJECT OF YESHIVA Chukat 5781 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE 5 Download thousands of audio shiurim and articles at www.yutorah.org Two Types of Anger Rabbi Moshe Taragin

any are familiar with the “golden mean” or we become capable of unthinkable crimes. Realizing the middle path of the Rambam. Regrettably, the unrestrained danger of anger, the Rambam urged some misunderstand this as a prescription “elimination” not moderation. Mfor religious mediocrity. Under no conditions did the Anger is so menacing precisely because it threatens Rambam endorse lukewarm religious adherence or everyman. It also afflicted the greatest moral human being “middle of the road” religious passion. Lethargic or to ever walk our planet- Moshe Rabeinu. He had waited middling religious experience is anathema to the Rambam. forty years, watching as the older rebellious generation What the Rambam does advocate is balanced and faded into history. A new generation ascended, arousing well-adjusted character development. As we sculpt our great expectations for more faith and less confrontation. personalities, there is a tendency to develop our traits in When those expectations were dashed at the “Rock”, “extreme” degrees; the easiest way to build a quality is to Moshe’s anger flashed. It certainly wasn’t the type of rage radicalize it. Opposed to radical or extreme character traits, or fury we sometimes experience; judging Moshe by our the Rambam encouraged a more temperate calibration: own conventional standards is both morally inappropriate no trait should be radicalized but, instead, should be and intellectually dishonest. The anger Moshe expressed moderated or adjusted to the middle “mean”. For example, would be common for most people, however for a person a person should not act too solemnly, but also, should of Moshe’s stature it was unacceptable. Aside for the anger not behave too exuberantly; instead, he should strike to itself, Moshe’s tone at the rock set a poor example for this a healthy balance between jubilation and seriousness. younger generation who looked to him for guidance and Likewise, a person shouldn’t be too frugal but, just the for moral example. Unable to fully repress his anger – even same, shouldn’t recklessly squander funds. A third example for a passing moment- Moshe was replaced with a new pertains to our interface with our physical world. Too leader. much indulgence can lead to hedonism or decadence and In general, we experience two very different types of too little can invite ascetism or extreme self-deprivation. anger. Typically, our anger is felt toward our adversaries, Religious passion and religious experience must be rivals, or just strangers who happen to inconvenience us or extreme and intense. Alternatively, personality traits should harm us. We become angry at the situation, or we express be balanced. our anger toward people we believe have slighted us or Having proposed the middle road and having warned compromised our interests. Road rage is an example of this against radical character traits, the Rambam does support type of anger: one motorist has little or no relationship radical extremes in two areas of human character. A person with another motorist. The belief that aggressive or should labor toward extreme humility, eliminating even inconsiderate driving has victimized someone, can bring traces of arrogance and haughtiness. Humility enables that victim to verbal or even physical violence. In this integrity, honesty and selflessness and thereby serves instance anger is directed at a “stranger”. as gateway to moral behavior and healthy relationships. The second type of anger is directed to people we are Secondly, the Rambam cautions against any trace of close with or share a relationship with. We care about anger or temper. Anger is a temporary insanity which the people we are close with, and that care and concern overwhelms our ration and clouds our moral conscience. often generates expectations. When these expectations It is, literally, a foreign force which invades our sanity and aren’t met, we are addended, frustrated, or both, precisely even manifests in physical changes: our palms begin to because we care so deeply. Sadly, our frustration sometimes sweat, our heads become dizzy, and we feel overheated. bleeds into anger. Interestingly, the emotion of anger is portrayed in Mishlei Obviously, Moshe, the consummate leader, cares (14;29) by the term kozer ruach which describes the deeply about the people who he constantly defends. shortening of breath which accompanies anger. Amidst When the nation fails to live up to his expectations, he anger-induced hysteria, all moral restraints vanish, and is understandably frustrated, and, ultimately, allows his

YUTORAH IN PRINT • A PROJECT OF YESHIVA 6 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE Chukat 5781 Download thousands of audio shiurim and articles at www.yutorah.org frustration to vent as anger. This occurs at the “Rock”, but Sadly, Moshe was unable to completely transcend these his irritation was discernable during two episodes before moments, and his relationship with the Jewish people was this incident and during one episode afterwards. Forty damaged. years before the rock incident, Moshe had descended The midrash narrates a scene toward the end of Moshe’s Sinai, bracing the luchot in his arms, only to witness the life. He apologizes to the nation for the pain he has caused religious depravity of the . Angrily, he shattered them while trying to prod them toward greater religious the luchot. A few months later, during the inaugural experience. They forgive him and beg Moshe to forgive celebration of the mishkan, tragedy struck, as the two sons their own truculence. Moshe grants them forgiveness and of Aharon were incinerated by a Heavenly fire. Presuming all the anger subsides. It is a sad and poignant scene to that various sacrifices were improperly suspended, cap Moshe’s career of extraordinary dedication, care and Moshe angrily expressed his disagreement. Finally, after emotional investment. a crucial war with Midyan, Moshe greeted the victorious Afterword: soldiers returning from battle, but notices that his specific My Rebbe, Harav Aharon Lichtenstein, urged us to instructions were ignored. Facing these careless soldiers, navigate moral challenges by considering how our “role Moshe is angered. model” would behave in a similar situation. Simply In each of these instances Moshe’s anger was a distinguishing between “right” and “wrong” is less helpful. product of his deep concern for his people and the heavy Though we often can identify proper behavior, frequently, consequences of their flawed behavior. Additionally, our conviction fails in the heat-of-the-moment. Imaging in each instance, Moshe faced a fragile situation or an the behavior of our role models produces more compelling emergency. He confronted the egel rebellion, the tragedy moral guidance. Personally, I have found this strategy very of death on a celebratory day of inauguration and a helpful in many areas of self- improvement. Particularly critical war with a sworn enemy. It is one thing to remain in battling anger, this approach has proven extremely composed when we are otherwise in a state of clam. Under effective. We are all familiar with people who manage anger normal circumstances we possess enough inner tranquility skillfully. Thinking about their response may help us steady to bear our anger and bear our frustration. Living through or own behavior. a crisis, it becomes more difficult to maintain our calm. The Tragic Distance Between Moshe and Moshiach Mrs. Michal Horowitz

וַּיֹאמֶ ר ה’ :n this week’s parsha, Parshas Chukas, the Torah punishment and consequences were immediate אֶ הל-מֹׁשֶ וְאֶל-אַהֲ רֹן,יַעַ ן לֹא-הֶאֱמַ נְּתֶם ּבִ י, לְהַקְּדִ יׁשֵ נִילְעֵ ינֵיּבְ נֵי יִׂשְרָאֵ ל- abruptly shifts from year two of desert wanderings and ,-לָכֵ ן, לֹא תָבִיאּו אֶת-הַּקָהָלהַ ּזֶה, אֶל-הָאָרֶ ץ, אֲׁשֶ ר-נָתַּתִ י לָ הֶ ם machlokes Korach) to year forty of desert wandering) I(Ch.20 of Parshas Chukas). With Miriam’s death, the G-d said to Moshe and to Aharon: because you did not believe miraculous well of water that sustained the people through in Me to sanctify Me before the eyes of the Children of Israel, all the years dried up. After the nation complained to therefore, you will not bring this assembly into the Land that Moshe, Hashem instructed Moshe to take his staff in his which I have given them (ibid, v.12). hand and speak to the rock, and it would give forth water. Moshe, our master, our teacher, our leader, and our And Moshe took his staff and gathered the people before rebbe, was banned forever from the Holy Land. Despite heartfelt pleas on his own behalf (Deut.3:23-25), Hashem וַּיֹאמֶ ר לָהֶם,ׁשִמְ עּו-נָא הַּמֹרִ ים-- הֲמִ - ן הַ ּסֶ לַ ע :the face of the rock ,And he said to them: listen O you rebels, did not permit Moshe to cross the Jordan - not in life הַ ,ּזֶ ה, נֹוצִיא לָכֶם מָ יִם ,and not in death. This painful reality remains an enigma ָ ּי וַרֶ ם מ ֹ ׁשֶ ה ?from this rock shall we bring forth for you water a gezeirah (decree) from the One Above. Moshe, who אֶת-יָדֹו, וַּיְַך אֶת-הַּסֶ לַע ּבְמַּטֵהּו--ּפַעֲמָ יִם; וַּיֵצְאּומַ יִםרַ ּבִים, וַּתֵׁשְּתְ and Moshe lifted his hand and he struck the rock faithfully dedicated his entire career to leading and caring , הָעֵ דָ ה ּו בְ עִ י רָ ם with his staff two times, and much water came out and the for the flock of Hashem is denied his greatest desire. The assembly and their flocks drank (Bamidbar 20:1-11). The shockwaves of this decree extended well past the lifetime of

YUTORAH IN PRINT • A PROJECT OF YESHIVA Chukat 5781 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE 7 Download thousands of audio shiurim and articles at www.yutorah.org Moshe and his generation… In fact, they are still felt by us singular occasion. Torat Moshe was the possession of a today, as we trudge through our long and painful galus. few; the crowd acted like liberated bondmen who could While Moshe’s sin is an enigma, with the commentators not forget the pots of flesh. After the passage of forty years, offering interpretations into what his sin actually was at the opportunity was missed. The era of the Messiah was Mei Merivah (see Rashi, Ibn , Ramban and Rambam postponed for a long period of time; the distance between for various opinions), the fact remains that Moshe was Moshe’s redemption and the Messiah’s redemption grew barred from Eretz Yisrael. almost ad infinitum. Moshe had to die in the sand-hills of In a novel interpretation, Rabbi Joseph B. Soloveitchik Moav. His teachings were entrusted to Yehoshua, to the zt’l teaches that the fault lies not only with Moshe and his people, to countless future generations. sin, but with the people that he loved, and led. The Rav “Only when the entire congregation has committed teaches, “Moshe’s failure to cross the Jordan complicated itself to this teaching, when Moshe is accepted as the matters and caused a tragic change in our historical destiny. master, and when we all demonstrate our capability and Had Moshe entered the Land, the whole history of our readiness to become inquisitive disciples of our master and people would have taken another turn. It would have been teacher, only then will the hour of redemption strike. In less tragic, less sad and less mysterious, but at the same the interim, we must travel a tortuous, long road toward time, less heroic - and consequently, less great. a far destination. Moshe did not cross the Jordan; he did “If Bnei Yisrael had proven themselves worthy of not receive the crown of the Messiah. The congregation of communing with Moshe, of being his disciples, if they had Israel was assigned the task of waiting for the Messiah, who displayed the intellectual and emotional capacity to receive could have led us across the Jordan into the Promised Land and absorb Torat Moshe, then Moshe would have entered 3,500 years ago. and conquered the Promised Land, and he would have “…Moshe died because his contemporaries did not been anointed as the King Messiah. Jewish history would recognize his greatness and moral perfection. Because of have found its realization and fulfillment immediately upon his untimely death, Jewish history became longer, more entering the Land. complex, unintelligible and tragic. Moshe and the King “There was no reason to deny the messianic role to Messiah, who were supposed to join, separated and turned Moshe; he was the greatest of all men. His personality into two identities, and the Jew learned how to believe :this is the Torah ,זֹאת הַּתֹורָה אָדָ םּכִ י-יָמּות ּבְ אֹהֶ ל .as adon ha’neviim, the master of prophets, is far superior and to wait to that of the King Messiah. writes that the when a man dies in a tent… (Bamidbar 19:14)” (Vision and Messiah’s prophetic capacity will be ‘close to that of Moshe’ Leadership, p.214-216). (Hilchos Teshuva 9:2); however, Moshe will nevertheless As we find ourselves in the month of Tammuz, with retain his superiority. If so, the question arises, why did the aveilus (mourning) for the churban upon us once again, Almighty not ordain Moshe as the King Messiah? No one we would do well to contemplate the powerful teachings else will ever be as qualified as Moshe. Had Moshe entered of Rav Soloveitchik. Moshe was not the Messiah because and hallowed the land, the kedusha would have been the people were not ready, and so, the distance between eternal; the Babylonian legions could never have annulled the two is very, very long indeed. We must sincerely ask it. ourselves if we are ready for the arrival of Moshiach, if “The answer is obvious. The messianic era would have we anticipate his coming, if we are prepared to accept commenced if the entire generation, the entire nation, had his kingship (and His Kingship) in our day and our time. accepted Moshe’s message fully. If his teachings had made Perhaps when we can answer ‘yes, we are ready,’ the a genuine impact upon his contemporaries, if these people Messiah will finally arrive. had indeed become his disciples, if they had treated him with reverence and love the way the talmid is supposed to treat his rebbi, then Moshe would have been ordained as the Messiah. “Unfortunately, they did not rise to the great and

YUTORAH IN PRINT • A PROJECT OF YESHIVA 8 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE Chukat 5781 Download thousands of audio shiurim and articles at www.yutorah.org Torah, Nature, and a Whole Different Set of Rules Rabbi Dr. David Shabtai

ften, the mitzvah of Parah Adumah is described consequences (such as non-kosher foods which may have ,a Torah law that seems negative bodily effects). But as his students understood — חוק as the prototypical to defy any rational analysis or understanding. this approach is completely wrong. OIndeed, the Torah introduces the laws of Parah Adumah There is nothing natural about the Torah’s mitzvot. these are [among Maharal explains that the Torah is not a health guide or — זאת חוקת התורה by describing them as of the Torah. In his Gur Aryeh, Maharal points physiology textbook. Mitzvot are indeed beneficial for חוקים [the in other contexts us, but not because they induce, cause, or treat anything חוק out that the Torah uses the phrase סדר שכלי as well, but this instance is unique in that it’s described as natural or physical. Instead, there is a certain intellectual or spiritual order) to the world and the) .ח with a capital חוק seemingly indicating the — חוקת התורה Hazal are replete with stories highlighting this aspect of mitzvot operate within that framework. Mitzvot are the mitzvah. The Midrash Rabbah tells a story in which a beneficial because they operate according to particular certain person taunted Rabban ben Zakai that the spiritual laws and postulates. Just like the physical word has mitzvot seem like sorcery or witchcraft. We take a red cow, natural laws, such as gravity and thermodynamics, so too, burn its carcass, collect and crush the ash, and sprinkle the spiritual world has laws that govern how it operates. a few drops on a person who became tamei and declare The benefit is simply an outcome of the mitzah; it simply him pure! Rabban Yohanan ben Zakkai responded that works on a realm that we are less familiar with. ostensibly, this procedure is similar to what was commonly This is what Hazal mean when they say that the Torah done to treat all sorts of mental disturbances — collecting is the blueprint for the world. The Torah contains a certain some herbs, heating them, and then mixing with water. spiritual order to the world of laws and rules and it is based Just like this medical concoction “chases away” mental on those very principles that Hashem created the world. disturbances, so too the Parah Adumah ashes “chase away” In his Derekh Hayyim, Maharal uses this idea to explain learn more and) הפוך בה והפוך בה דכולה בה tum’ah (ritual impurity). the notion of This particular line of Midrash seems to go in the more Torah, as all wisdom is found in it), since ostensibly, opposite direction of most of what we are familiar with, there is a lot of wisdom that simply isn’t contained in the as it provides a naturalistic understanding for how Parah Torah. Rather, it means that the more Torah we learn, the Adumah works. But the Midrash actually continues that more we come to a richer understanding of how the world that Hashem put into סדר השכלי Rabban Yohanan ben Zakai’s students approached him and operates according to the chided him that he easily dismissed the questioner with a place and is reflected in the Torah. simple parable and asked him for a deeper answer. This is part of the secret of Parah Adumah. Sometimes, we may perform mitzvot and not feel a strong connection חייכם, לא המת ,Rabban Yohanan ben Zakai responds to them since they may seem somewhat foreign and מטמא, ולא המים מטהרים, אלא אמר הקב”ה חקה חקקתי, גזירה a dead body does not cause unnatural. Maharal is teaching us that when we think) גזרתי, אי אתה רשאי לעבור גזורתי impurity and the Parah Adumah waters don’t purify — deeply about mitzvot, they aren’t intended to be natural. and we are to In fact, if it just so happens that some conform to some [חוקים] rather Hashem made certain rules follow them). natural or logical idea or notion, it’s merely coincidental. Maharal explains (Tiferet Yisrael, ch. 8) that originally, Instead they operate on a completely different level — and Rabban Yohanan ben Zakai amused the questioner by are our direct connection to the spiritual world. This means pretending that the Torah’s mitzvot are for our benefit. that even while we cannot see it and even while we can’t Certain activities harm and others heal; some actions always understand or appreciate the richness of it, when induce positive attributes and others bring out negative we perform mitzvot, we are tapping into a complete world traits. The Torah commands mitzvot to assist in meeting order that brings benefit to ourselves and to our souls. these larger, positive goals (such as tzedakah to develop a sense of mercy and caring) and others to avoid bad

YUTORAH IN PRINT • A PROJECT OF YESHIVA Chukat 5781 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE 9 Download thousands of audio shiurim and articles at www.yutorah.org The Paradox of the Red Heifer Rabbi Ephraim Z. Buchwald

n this week’s parasha, parashat Chukat, we learn of While Jews do not accept the concept of “Original Sin,” Parah Adumah, we realize that sin is almost natural and much easier to— פָ רָ ה אֲ דֻ ָ ּמה the inscrutable law of the the Red Heifer. The Red Heifer was a completely commit. Good, can only be achieved through an active Iunblemished, red-haired calf, that had never worked. effort, whereas evil can be accomplished even passively. The calf was slaughtered and burnt, its ashes mixed with The famous 18th century British political philosopher, holy water. When sprinkled on a ritually impure Jew, this Edmund Burke stated, “The only thing necessary for the mixture served to cleanse that person from impurity. triumph of evil, is for good men to do nothing.” It is for ,סּור מֵרָ ע ,(As we have often stated, because human life is the this reason that the psalmist says (Psalm 34:15 and do good. The first step to , וַעֲ ֵ הׂש טֹוב ,ultimate and most sanctified Jewish value, Judaism depart from evil considers death to be the ultimate defiler. The bottom line doing good, is to earnestly avoid doing evil. of all the mitzvot of the Torah is the affirmation of human There is a profound lesson to be learned from the Parah life. Hence, when any person comes in actual physical Adumah, the Red Heifer. We learn that there’s a price we contact with a dead body, they are rendered ritually pay even for deeds that seem meritorious, like cleansing impure for seven days. The impure person must come others. The question we need to ask however–is it worth to the Temple to be sprinkled with the holy water of the the price? Dare we expose our children to what might Red Heifer by the priests on the third and seventh day of prove to be negative influences by having non-religious impurity. After being sprinkled on the seventh day, the guests at our homes on Shabbat? How do we set limits on impure person would go to the , and become pure these exposures? In effect, we must ask: Is there benefit in again after nightfall. Through this process, Judaism makes falling, in stubbing our toe? Do we to use new muscles, certain that Jews not become indifferent to death. When and do we ultimately wind up stronger? they become defiled, they reaffirm life, by going to the Regarding the well-known story of Purim and Queen אִ יׁש יְהּודִ י הָ יָה ְ ּבׁשּו ַ ׁשן ,ultimate source of life–water. Esther, our rabbis say about Mordechai ,Esther 2:5) there was a Jewish man in Shushan) , הַ ִ ּבי רָ ה .The preparation of the Red Heifer was quite complex The body of the heifer is burnt together with a branch the capital. Clearly, he was physically located in Shushan, of cedar wood, a branch of hyssop, and a woolen thread the capital. What then is the verse implying? The verse colored with the blood of a worm. The rabbis say that the stresses the fact that he was in Shushan, to underscore powerful cedar represent hubris and strength. The hyssop that Mordechai was involved in all the affairs of life in the represents humility. Together with the blood of the worm, capital, not only in Jewish affairs, but general concerns, these elements come to teach the human being not to be working to improve the quality of life for all citizens. It is too self-centered nor overly self-effacing. said that Mordechai was a member of the Great Sanhedrin, The rabbis state that the Red Heifer ritual is a “paradox.” and of the Anshei Knesset Hagdollah. Because of his it renders those who are preoccupation with Jewish life, as well as his concern for ,מְטָהֵר טְמֵאִים, ּומְטַ ֵאּמ טְהֹורִ ים It is impure, pure, and those who are pure, impure. Thus, secular life in Shushan, his mastery of Torah suffered. He anyone who comes in contact with the waters of the Red was no longer able to maintain the status of being the top Heifer, or is involved in the preparation of the Red Heifer, contemporary Torah scholar. Perhaps he declined and is rendered impure. However, an impure person who became the fifth greatest scholar of his era. And, yet, he is comes in contact with the waters of the Red Heifer, is known in rabbinic literature as “Mordechai the Tzaddik,” rendered pure. because, despite his diminution in Torah scholarship–G-d According to Jewish tradition, every human being is approved of what he did–since his activities were always born with a pure soul. As we say in our morning prayers, directed to benefit the greater good. it renders those who ,מְטַ ֵאּמ טְהֹורִ ים Oh L-rd, the soul that You Yes, the Red Heifer is ,אֱ־לקַ י נְׁשָמָ ה ֶ ׁשנָתַ ָ ּת ּבִי טְהורָ ה הִ יא have given me is pure. Yet, we know from our Torah texts are pure, impure. But, that’s a price we must be prepared to that the propensity pay for improving the greater good. It is, after all, the way , ִ ּכי יֵצֶר לֵב הָאָדָם רַ ע מִ ְ נ עֻ רָ י ו ,(Genesis 8:21) of the heart of the human being is evil from his youth. to achieve ultimate perfection.

YUTORAH IN PRINT • A PROJECT OF YESHIVA 10 UNIVERSITY’S CENTER FOR THE JEWISH FUTURE Chukat 5781 Download thousands of audio shiurim and articles at www.yutorah.org